این الله

One of the topics in the field of Qur'anic research is the discussion of the Caliph of God, which has been mentioned many times in the Holy Qur'an with this word in various forms. AS) is provided and seeks to answer the question of what the word caliph means in terms of meaning and according to the evidence, and whether its examples are confiscated The result is that the Caliph of God is appointed and appointed by God Almighty in every age, and the earth is not always empty of divine authority and caliph. One of the reasons for this claim is that in the Holy Quran, this particular word is used by the prophets and saints. According to the Holy Quran, because the divine caliph received the knowledge of names from God Almighty and with the virtue of knowledge and infallibility reached the position that by the command of God Almighty the mosque of angels and reached the highest position in the world of creation, the position of the divine caliphate on earth. Right is not possible. Therefore, other people in human society are not worthy of the position of God's caliphate

Shaykh Hādī Ṭihrānī (1253–1321 AH) is one of the lesser-known Imāmī scholars who presented distinctive and innovative views across various Islamic sciences, ranging from theology to Quranic exegesis. He is recognized as intellectual trend maker whose ideas attracted a circle of meticulous and reflective followers both during his lifetime and after his death. Shaykh Hādī and his students, as a distinct intellectual and theological movement, developed unique perspectives on the subject of Imamate that have not been thoroughly examined to date. The central question of this study is: What views did he articulate regarding the concept of Imamate? This article adopts a descriptive method to explore the ideas expressed by Shaykh Hādī Ṭihrānī, and occasionally by some of his students, about the Imamate. The findings reveal that Shaykh Hādī considered Imamate as a form of diluted lordship (rubūbiyya tanzīliyya) and identified the rank of Imamate as the essence of prophethood. He further believed that the Imām inherently possesses the potential for prophethood, which becomes actualized unless impeded by external barriers. Moreover, he asserted that the Imām is the sole pathway to true knowledge of God.

One of the enemies’ reactions to the Islamic call has been negative encounters, especially insults to the sanctities and the dignity of the Holy Prophet (S.A.W.), which are rooted in the enemies’ conceptual origins. The present article is intended to provide a comparative analysis of the conceptual origins of negative encounters with the Prophet (S.A.W.) in early Islam and contemporary era, with reference to the Qur'an. This article, by collecting information through library methods and descriptive-analytical processing, by extracting the conceptual origins of insults in the early Islamic era and the contemporary era, and by examining their similarities and differences, the conclusion has been made that the conflict of thought and belief with the teachings of Islam and the unfamiliarity with the personality of the Holy Prophet (S.A.W.) are the main conceptual origins of insults, and although the actions of the enemies in both periods had a common goal, the context of the emergence and tools of insults in the contemporary period have taken a new form. The Prophet's strategies against this type of insults, in respect to the origins, were call to monotheism and explanation, patience, declaring aversion and trust, challenging, warning the infidels, etc., which can be helpful procedures today, as well.

In verse 180 of Surah Al-A'raf, Allah Almighty introduces Himself as possessing the Most Beautiful Names and obliges His servants to invoke and worship Him through them. There are also narrations that indicate the Ahlul Bayt (peace be upon them) have identified themselves as the divine Most Beautiful Names. This paper aims to elucidate the meaning of these narrations through a descriptive method based on library studies, revealing the relationship between the divine names and the Imams (peace be upon them). Initially, the perspectives of interpreters regarding this noble verse were mentioned, which primarily sought to express its apparent meaning. Subsequently, the views of hadith commentators were discussed, and after critiquing and analyzing these theories, we concluded that since, according to the verses and narrations, the divine names are a means of worshiping Allah Almighty and knowledge of Him is attained through these names, it can be said that the essence of the name in the language of the Book and Tradition is embodied in the Ahlul Bayt (peace be upon them), through whom worshiping Allah Almighty is only possible via their recognition.

One verse of the Quran that has garnered multiple interpretations is the phrase "And were it not that Allah pushed back some people by some others". The initial interpretation by the first interpreter of the Revelation posits that the defense mentioned in this verse is of a spiritual nature. It suggests that God, by virtue of the presence of individuals, who diligently practice religious obligations, such as prayer, prevents afflictions and calamities from befalling others. This interpretation was echoed by Imam Ali (AS) after Prophet Muhammad (PBUH). However, the rise of the Umayyad dynasty to power led to significant transformations in the Prophet's interpretation of this verse. This study aimed to examine these transformations by analyzing the interpretive narratives during three distinct periods: the early period, the period of consolidation of power, and the period of decline of Umayyad rule. The findings revealed that the shift in the interpretation of the defenders (those through whom divine afflictions and calamities are averted), from religious figures to the Companions and the Abdāl (religious devotees) can be traced back to the oppressive policies of the Umayyad caliphs. During the time of Imam Sadiq (AS), following the end of Umayyad oppression, he presented an interpretation similar to that of the prophet (PBUH). He further invalidated the prevailing misinterpretations by adding the explanatory term "shi'atuna" (our followers) to the aforementioned interpretation, fundamentally rejecting them.

Knowing the figurative meaning of similar words in the Quran is necessary to understand the meaning of the word and, accordingly, to understand the meaning of the verse. This research studies the commentators' viewpoints on the figurative meaning of “Yad” in verse “Yad-o-Allah-e-Fawq-a Aydīhim” with a descriptive-analytical method. Considering that it is proven in theology that God is exempt from having physical organs, then the true meaning of “yad”, i.e. hand, in this verse cannot be related to God. The main question of this research is that “What is the figurative meaning of the word “yad” in this verse and what did God intend by “yad” in this verse?” The commentators have presented diverse meanings for the figurative meaning of “yad” here, which can be counted up to 18. Zamakhsharī, the great commentator, for the first time assigned the meaning of the hand of the Messenger of God (pbuh) to the word “yad”, which was accepted by a group of commentators after him. This research criticizes Zamakhsharī's view and does not consider his claim comprehensive, rather it interprets the figurative sense of the word “yad” to “the hand of God's allegiance”.

The Qurʾān is the unique and unmatched word of God. Its central role in the life of a Muslim has always made it a focal point for contemplation, understanding, and reflection. Islamic thinkers have worked diligently to understand and apply this sacred text across various aspects of life since the revelation (Arabic: , النزول Romanized: al-Nuzūl) of its first verses. The outcome of this understanding and interpretation has manifested itself in the exegesis (tafsīr) of various verses due to the differences and multiplicity of backgrounds. Verse 10 of Sūrat al-Fatḥ (Arabic: سوره الفتح) is one of these cases that has carried multiple understandings throughout history. This research, using a descriptive-analytical method and content analysis level, seeks to historically and discursively trace the mentioned verse and ultimately presents the implications of the verse, without the verbal backgrounds influenced by the discourses of the authors of tafsīrs (Arabic: مفسر ; plural: Arabic: مفسرون , romanized: mufassirūn)’ era. The findings of the research indicate that in the second century, due to the proximity to the contexts of understanding and the absence of verbal backgrounds, mufassirūn did not experience ambiguity in their interpretations of the text. In the third century, Sahl al-Tustarī (Arabic: سهل التستی) engaged in the mystical interpretation of the verse, and starting from the fourth century, an allegorical perspective on the expression “ ید الل ف وق ایدیهم ” (Yadullāh fawqa aydīhim, the Hand of Allāh is over their hands) began to take shape, which was further strengthened in subsequent centuries. The significance of the verse is depicted with a focus on its context and influenced by the Divine culture (revelational culture) regarding the nature of the relationship between God and the Prophet (ṣallā llāhu ʿalayhī wa-ʾālihī wa-sallama) in the matter of guidance. In this discourse, the interpretation of “ ید ” (Transliterate: Yad, meaning: hand) in its true meaning is established as the hand of the Messenger (ṣallā llāhu ʿalayhī wa-ʾālihī wa-sallama) carrying significance, and the concept of bayʿah (Arabic: ب یعه , “Pledge of allegiance”) to the Messenger of Allāh is seen as an allegiance to God Himself, negating literary and verbal interpretations.

This article aims to examine the ultimate goal of ethics by comparing the views of Mulla Sadra and Thomas Aquinas, two prominent Muslim thinkers. It seeks to elucidate the common aspects such as happiness and enjoyment in the concept of the meeting with God (Liqa' Allah) and the various forms of encountering God in this world and the hereafter according to these two philosophers. By analyzing and presenting their perspectives and arguments, the article demonstrates the convergence of these two philosophers in their foundations and beliefs. Aquinas' arguments for proving the meeting with God as the basic and ultimate goal of ethics are mainly based on the necessity of unity, transcendence, and divine love. On the other hand, Mulla Sadra presents different dualistic arguments, some based on a general ontological perspective and others on a specific anthropological perspective. Mulla Sadra does not consider anything other than moral obstacles such as excessive desire and anger as hindrances to the realization of divine encounter, emphasizing the possibility of universal and eternal perception of this mode of encounter, even in this world. However, while Aquinas agrees with Mulla Sadra on many matters, he holds a different view on the possibility of divine proximity and encounter.

Believing in God's direction is one of the issues that is discussed in the theology. Some Salafi scholars with a lexical inference from some religious texts are trying to prove that God has a certain place and he is in the sky, citing the "Female Slave Hadith". The main issue for the author of this essay is how the Salafi scholars argued for the presence of God in the sky according to the above Hadith; Therefore, the author is going to consider to the views of four main Salafi scholars: Ibn Taymiyyah, ibn Baz, Albani, ibn Othaimin. In a library method, we have searched the phrase "in the sky" in their books, examining their analysis. The finding is that we must not focus too much on verbal meaning. The meanings might be metaphorical. Besides, there are so many Hadiths from the Holy prophet (PBH) and verses in the Holy Quran that contradict with the "Female Slave Hadith".

Since Walīyullāh is not the manifestation of one name like other beings in the world, but rather the manifestation of all divine names, for this reason it surrounds beings that are the manifestation of one or even several names of divine names; in fact, Walīyullāh is the truth in which all the divine names are manifested. He is a whole truth with the potential to bear all the divine names and attributes, therefore, everything that has manifested in these two aspects is not outside the scope of this truth; this is the meaning of wilāyat of Walīyullāh, which is the manifestation of Allah's wilāyat. Tasbīḥ is one of the things that is responsible for the growth and excellence of all phenomena; in other words, all the names are moving towards their exaltation with the glorification in them. And as mentioned above, since all the names and attributes are manifested in the name of Walīyullāh, then the glorification also takes place in this context; so, it can be concluded that with the manifestation of Allah's will in the world, glorification has also occurred, and all the divine names within the framework of wilāyat of Allah Almighty, with the ability called Tasbīḥ, which is embedded in the institution of each name, move toward their ultimate goal.

Since the time of the revelation of the holy Quran, the interpretation of its verses has been discussed as well. It is natural that throughout history, interpretation of the verses has undergone changes and transformations. One of these verses is verse 138 of Surah Al-Baqarah, which is known as “the Sibgha of Allah” (“the Dye of Allah"). In this noble verse, reference is made to divine dye and color. The question is how the dye and color of Allah truly is. What is its meaning and concept? And how have interpreters from different eras interpreted it based on their inclinations and orientations? In this study, the method of content analysis was used to analyze interpretive comments, and the results of examining the historical evolution of comments show that initially, in the earliest interpretations, by mentioning the baptismal rite of Christians, the dye was interpreted as “Islam.” Then, in the narrated interpretations of Sunni scholars, it was translated and interpreted as “Islam,” “nature,” “traditions including circumcision,” and “divine piety.” Moreover, in the narrated interpretations of Shi'a scholars, it was translated and interpreted as "Islam" and "adorning the believers with the guardianship of the Imam in the world of covenant." Then, in the interpretations of the fifth and sixth centuries, with the help of reasoning and intellectual and literary analysis, and by referring to various statements, the dye was understood as “nature” or “purification” through faith in Islam. Later on, in the medieval period, mystical interpreters like Ibn Arabi considered the dye as the inner and true essence of religion. In contemporary times, along with quotations from the past, jurisprudential or intellectual analyses with a modern approach have been considered, and the messages of the verse, such as rejecting racial and tribal differences as well as calling for justice and brotherhood are emphasized. It is worth mentioning that each of the mentioned meanings can be correct, but it seems that the “colorless color of Allah,” which is the “religion of Islam” and, consequently, the “guardianship of the Imam” as a complete example, can be chosen as the best and most comprehensive interpretation of “the dye of Allah.”

Conceptual relationship assessment between the verses of the Holy Quran is a subject that has attracted the attention of Quran researchers for a long time. In the present article, the content of verses that include the phrase “ma ʿindallah” (what is with Allah) with the two attributes of being better and more lasting and evaluating the extent of the relationship between them and the phrase “baqīyyatallah”  (what remains of Allah’s provisions) has been studied focusing on Chapter al-Qaṣas, verse 60, al-Naḥl, verse 95-96 and Hūd, verse 96. The present study, conducted through a descriptive-analytic method and relying on the Quran through Quran exegetic method, strives to find the relationship between the concept of ma ʿindallah which refers to the hereafter and spiritual and positional closeness, and baqīyyatallah which refers to something that God has intended to endure and its termination is impossible and strives to prove, with the help of narrations of the Infallibles, that the divine prophets, the pure Imams in general and specifically the Imam of the Time (may Allah hasten his reappearance), are among the instances of baqīyyatallah and God’s purpose in the verse, “what remains of Allah’s provision is better for you, should you be faithful…” [11: 86], is to attract the attention of the believers to the most complete instance of baqīyyatallah and the last divine proof and provision. And by recognizing the instance of being better and more lasting and its most manifest instance and through him, one can arrive at divine recognition, servitude, and closeness (ʿindiyya).

Among the controversial issues in the field of the language of religion and the Qur'an is the realism/unrealism of the language of the stories of the Qur'an. The unreality of the language of Qur'anic stories has been proposed by some new thinkers including Muhammad Ahmad Khalafullah. In this analytical-descriptive article, while pointing to the unrealistic approach to the language of religion and the historical statements of religious texts in the Western world, Baroosh has explained the point of view of Muhammad Ahmed Khalfullah, and then based on the interpretive opinions of Ayatollah Javadi Amoli, this point of view has been evaluated. The findings of the research are that Khalafullah's point of view is in conflict with rational arguments such as the proof of miracles (away from disagreement and contradiction) and also in conflict with the explicitness of some verses of the Qur'an. In addition to the fact that the stories of the Qur'an in the language of the Qur'an are characterized by some negative and positive attributes (such as the description of truth) which negate the claims of Khalafullah in the unrealization of the stories of the Qur'an and the appearance in their realization.

The nature of the divine word in the form of revelation is a point of contention. In this regard, the study of existence in the form of Kon Fayacon's phrase has attracted the attention of researchers. Some, including Radscheit, the author of the entry of Word of God in the Leiden Encyclopedia of the Qur'an, have considered it a verbal address. The upcoming research has examined this entry with a descriptive-analytical approach. The result is that despite the author's accuracy in the number of verses, which is the main strength of the entry; Commenting without citing and referring to the opinions of commentators, inappropriate comparison of Quranic arguments with the teachings of the Testaments, weakness in Quranic citations and unfamiliarity with the basics of Quranic interpretation are among the shortcomings of the work. For this reason, the author's two more obvious conclusions about the prior existence of the matter and the humanity of the words of the Qur'an are ruled out; Because although it is not a matter of verbal existence, the revelation of the Qur'an, due to the immensity of human beings, happened by hearing the words and the divine words, and what is available today as the Qur'an is the same divine word.

The Quranic word baqīyatullāh is mentioned only in Surah Hūd among the surahs of the Qur’an. The presence of the mentioned word only in Surah Hūd has caused some commentators to interpret it in the context and content of the verses of Surah Hūd, and others have explained the word beyond the context of the Surah. The analysis of the interpretations and examples provided by the commentators is a matter that has been addressed in this research. At the end, it is concluded that baqīyatullāh means the immortal remnant attributed to Allah the Almighty, has countless examples and includes every blessed and beneficial existence that remains for humanity by Allah's will. Therefore, the things stated in the interpretations of Sunnis and most of the Shia interpretations are only the expression of some examples of this word.